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ANSWER.
It is false, that men superstitiously call this day Christmas; for though they cannot without solid conviction of the unlaw∣fulnesse, reject the use thereof, yet doe they not place any Re∣ligion in, or esteem of that Title more then of Christs Birth-day
the Nativity of Christ, the day of the Nativity, or the like; which they ever did and doe use as names indifferent. But for our speciall joy in that day; if it be the duty of Christians to hear the Church, (w 1.1) if in things just the Magistrates commands be obligations, and men must needs be subject thereunto, not onely for wrath, but also for conscience sake x 1.2 which no Saints or Chil∣dren of GOD will deny; Then are Saints bound to expresse their rejoycing in the Birth of Christ, more especially on this day set a part for this end, then at other times: Doe not we on every fifth of November, [as the Jewes did on the daies of Purim] y 1.3 more especially then at other times, declare our joy in GODS temporall deliverance of our State? And if a corporall and temporary mercy unto a Nation may be yearly recorded with Publique joy and thanksgivings unto GOD; much more may wee with rejoycings, prayer and praises record GOD'S spirituall, everlasting and unspeakable mercy in Christ's Birth, the good tidings of great joy unto all People. z 1.4
Indeed, the Lords day is appointed for us to rejoyce on; yet is it not THE day, so as to extinguish or lessen our duty on other daies appointed also to GODS Service. For by whom and when was the Lords day appointed? Throughout the Old Testament we have no intimation of it. Cyprians saying, that Circumcision was a type or figure of Christs Resurrection, and our so∣lemnity on the eight day, a 1.5 is rather his conceit then judgement; for in that Sacrament neither sign nor actions, bear the least analogy or similitude with Christs Rising from the dead. And to speak truly, how can the day of Christs Resurrection be termed the eight day? In reference to the week it was the first day, b 1.6 in reference to his death and buriall the third day, c 1.7 in reference to the moneth the seven and twentieth day; d 1.8 and it can no otherwise be termed the eight, then because it next fol∣lowes the seventh; just as one is thirteen a clock, because it is the next hour after twelve. Besides, should we admit this Typicall phansy, then must the day of Christs Resurrection be no solemne or Holy-day, but a common ordinary day, as was the day of Circumcision; else the type and thing typified will not correspond.
As for the day of the fourth Commandment; that things
may be clearly understood, we must note that the Morall Law and the Law of Nature are one and the same; e 1.9 and it is called the Morall Law, that is to say the Law of manners, because it is an everlasting rule for the manners and duties of men, both to∣wards GOD and towards their Neighbour.
Next, we must know, that a sabbath, is a set time appointed by just Authority to GOD'S publique service: (f 1.10) The Sabbath is a sabbath under the Law by GOD'S command to be weekly observed on the seventh day: The Lords day is a Sab∣bath under the Gospel by the Churches Authority g 1.11 to be weekly observed on the first day; so that the Sabbath and the Lords day differ specifically, that is, are of distinct natures and kinds. Hence it is, that the fourth Commandment is partly Morall, partly Ceremoniall. h 1.12 M••rall and Naturall, in that it com∣mandeth a sabbath or set time to be appointed for GOD'S publique service: unto which by the secret instinct of nature all people and Nations, though never so heathenish, barbarous and ignorant of the true GOD, did and doe by their cu∣stomes and practice here witnesse. i 1.13 Ceremoniall, in that it com∣mandeth The Sabbath or seventh and last day of the week, on which GOD rested from his work of Creation, to be kept holy: k 1.14 And that this was Ceremonial appeareth. First, Because the Lord himself numbring the ceremoniall Feasts, placeth the Sabbath in the very front and head of them. l 1.15 Secondly, Because the Sabbath was a particular remembrance to the Israelites of their deliverance from Egyptian bondage. m 1.16 Thirdly, Because the Sabbath was to distinguish and divide the Jewes from the Gentiles; n 1.17 which middle wall of partition Christ, our peace, hath broken down. o 1.18 Fourthly, Because the Sabbath was a type or signe of sanctification and spirituall rest by the promised Messiah, p 1.19 the substance and accomplishment of what was shadowed. q 1.20 Lastly, The Apostles prohibition of the necessary observance and Divine esteem of the Sabbath-daies, r 1.21 without excepting the Seventh day, is a clear proof against the old Sabbatarians; And as well that prohibition as the lawfull change of the Sabbath
or Seventh day of the week, which was our Saterday, into the Lords day or first day of the week which is our Sunday, are ma∣nifest proofs against the New Sabbatarians, that the Sabbath day was Ceremoniall: For we must not, we cannot suppose that the Apostle should perswade Christians to a light esteem of any part of the Morall Law; nor could that which is mo∣rall be changed. s 1.22
Groundlesse then and erroneous is the Opinion, as well of the Old Sabbatarians, who teach that THE seventh day is mo∣rall, as of the New Sabbatarians who would have a seventh day morall; t 1.23 For by the dictates and discourse of meer natural reason, neither the seventh nor a seventh has more evidence to be kept holy then the or a fifth, sixth, eigth, tenth, twentieth day: And we challenge all Sabbatarians, Old or New, to de∣liver freely their Judgement and Conscience, whether if they had never seen or heard of the Scriptures, they could by the Book of Nature have found out, that GOD in six dayes finish∣ed the Creation, rested on the seventh, and therefore ordained the or a seventh day to be weekly kept holy; If they say, they could, let them shew it, and the learned will for ever do them homage. If they say, they could not, as most certainly they cannot, then is neither the nor a seventh dayes Observation Morall: Much lesse Morall is the first day of the week or Lords day, of which there is not the least title or glimpse in the fourth Commandment. 'Tis true, in this age and land of Novelty, some Reasons and far fetch't circumstances have been dispersed among the people, to perswade the Morality of the or a seventh, and thence to insinuate the Morality of the Lords day; but the shallownesse and ill composure of their Argu∣ments is so obvious, even to men of indifferent capacity, that we shall onely touch upon the chief, whereby the rest may be judged.
REASON I. If the Observation of the nor a seventh day be Morall; then are there but nine Commandments in the Morall Law.
ANSW. The inference is false; For (we have proved) the Morality of the fourth Commandment consists not in ob∣serving the or a seventh day, but in keeping holy a sabbath day or
time set apart to GOD'S publick Service, which is our bounden and perpetual duty.
REAS. II. The Sabbath was instituted in Paradise, whilest Adam retained his innocencie and perfection; There∣fore the Sabbath is not Ceremonial.
ANSW. This is often urged by our New Sabbatarians; though duly considered, it m••kes nothing at all to their pur∣pose; For should we grant, the Sabbath or seventh day of the week to be Morall and unchangeable, then what would be∣come of their New Sabbath? But indeed, the Antecedent is false; For GOD did not institute the Sabbath till he rested, and that was on the seventh day: u 1.24 whereas Adam fell on the day of his Creation, which was the sixth day, w 1.25 and at evening was cast out of Paradise. x 1.26
REAS. III. The Sabbath was appointed before Moses his time; Therefore the Sabbath was not Ceremonial.
ANSW. We denie the consequence; For Sacrifices and Circumcision were appointed long before Moses, y 1.27 yet were they Ceremonial and abolished in Christ. z 1.28
REAS. IV. Heathens observed the seventh day as an holy day; Therefore the seventh dayes observation is Morall and Natural.
ANSW. This Argument is likewise false; for such hea∣thens had not the seventh dayes observation by instinct of Na∣ture, but by imitation from the Jews, as some amongst them had and still have Circumcision and Sacrifices: a 1.29 And that is not Natural which some people, but what all observe; b 1.30 which never was nor will be proved of the seventh day.
REAS. V. The word sabbath signifies rest; The Lords day is a rest; Therefore the Lords day may be called THE Sabbath.
ANSW. This is a syllogisme of the fourth Figure, absurd and ridiculous; For in the same way, John might be called Adam, because the word adam signifies man, c 1.31 and John is a
man: So might St. Du••stans, be call'd The Temple, because the word temple signifies Chu••ch▪ and St. Dunstans is a Church. But we ••ist not to spend time in breaking strawes, and therefore we shall not pursue this p••int, nor take any strict survey of the manifold contradictions, falsities and notorious riff-raff, wherewith most of our New Sabbatarian Treatises abound: On••ly, we desire these profound Sophisters to study well the first leaf of their Accidence, and they will find a difference be∣twixt Proper Names and Common. Now from the foregoing premises this conclusion is evident; That since the Morall part of the fourth Commandment enjoynes onely a sabbath, not any particular and precise day to GOD'S publick Service; And the Ceremonial part enjoyned only The Sabbath or seventh day on which GOD rested from his work of Creation: Therefore the Lords day or first day of the week on which Christ rose from the grave, is not by the fourth Command∣ment appointed to be kept holy.
Nor doe the Gospels make any mention of the observing the Lords day. Those propheticall words of our Saviour, Pray ye that you•• flight be not in the winter, neither on the Sabbath day c 1.32 though we could prove them undeniably to be Figurative, d 1.33 and are so understood by some of the new Sabbatarians: e 1.34 yet taken literally, import no more but that the Sabbath or seventh day, was kept at the time of Jerusalems destruction, f 1.35 about thirty nine years after the death of Christ; g 1.36 Which is most true; As also to this very day the Jewes observe it with other Mosaicall Rites and Ceremonies. But what is their superstitious and unwarranted keeping The Sabbath or seventh day of the week, to the Christians Celebration of the Lords day or first day of the week? Indeed, the Evangelist Saint John specifies two severall times wherein Christ after his Resur∣rection appeared to his Disciples, when they were assembled. One was, at evening the same day he rose from the dead, being the first day of the week: h 1.37 But this Text affords no foundation at all for their conceit, who would have the Disciples then assem∣bled to celebrate the day of Christs Resurrection; For,
1. The day was spent, or very little of it remaining, before they assembled. i 1.38
2. The Scriptures expresly tell us, why they met, they were assembled for fear of the Jewes; k 1.39 and what they did being met, they supt together, and their meat was broiled fish and an hony-comb: l 1.40 Here's not a word of Praying, Preaching, and other solemn duties requisite to a solemne day.
3. The coming of Mary Magdalene and others to the Sepul∣chre, and bringing spices, with intent to anoint our Saviours bo∣dy; m 1.41 And the travelling of the two Disciples from Jerusa∣lem to Emmaus upon their private occasions, n 1.42 are clear testi∣monies that that day was in their repute a common ordinary day.
4. And lastly, The Disciples at their first assembling, did not believe the Resurrection of Christ; o 1.43 and therefore when Christ appeared unto them as they sat at meat, he upbraided them here∣in with their unbeliefe and hardnesse of heart. p 1.44 How then could it be, that the cause of their assembling was to celebrate the day of Christs Resurrection? The other time wherein Christ did appear to his Disciples assembled, was (saith the foresaid E∣vangelist) after eight daies; q 1.45 which word after shewes that the eight daies were fully compleat and ended, and so this meeting of the Disciples fals on the ninth day; Now accompt Nine, either including the day of Christs Resurrection, and their meeting was on the second day of the second week; Or nine from the time of his former appearance to his Disciples, excluding the day of his Resurrection [which is more proba∣bly the sense of the Gospel] then was their meeting on the third day of the second week; and it can no way be assigned to the first day of the week, unlesse we say as our new Sabba∣tarians, that after eight daies must be interpreted, before eight daies, to wit, on the seventh, which is most ridiculous.
Come we to the Acts, and we read not there, that the Apo∣stles did practice or appoint the Observation of the first day of the week above the rest: It seems good [say they unanimously in that famous Synod at Jerusalem] to the Holy Ghost and to us, to lay NO FURTHER BURTHEN upon you THEN THESE NECESSARY THINGS, that ye abstain from things offered to Idols, and from bloud, and from things strangled, and from fornication. r 1.46 As for that meeting of Paul and the Dis∣ciples
of Troas; s 1.47 whether we respect the time or the end of their meeting, it makes nothing at all to the celebration of the Lords day. The time is exprest to be upon the first day of the week when the Disciples came together to break bread, which all Di∣vines grant to be at evening t 1.48 on Sunday night; and, saith the text, they cantinued together ti•• break of day. u 1.49 Now what is this to the Lords day? Did the first Christians or must we keep our weekly Feasts from the evening on Sunday-night till break of day on Munday? certainly, none will say it: Besides, it is a sacred principle with some of the New Sabba∣ta••ians, w 1.50 that the time of celebrating the Lords day, does continue no longer then till the evening, according to the old Leviticall rule, from even unto even shall ye celebrate your Sab∣bath: x 1.51 How then can it be said without a contradiction to themselves, that this meeting of the Disciples at or in the eve∣ning, when the time of celebration was past, was to celebrate the Lords day? And for the end of their meeting, prayer, preaching, receiving the Lords Supper, heavenly conference; these were to the Disciples (not ••eekly, but) daily-ordinary exercises; w 1.52 and if from thence should follow a necessity of keeping the day holy, then must every day be kept holy, which is repugnant to GOD'S commandment, x 1.53 the Doctrine of the Apostles, y 1.54 common reason.
In all those Sacred Epistles of P••ul, z 1.55 James, Peter, John, Jude, we have not one syllable of the Lords day. That of the Apo∣stle Hebr. 4. 9. is not spoken of a weekly temporary rest, but of another; z 1.56 a rest which he exhorteth us to strive to enter into by faith; a 1.57 a rest in the heavens into which Christ Jesus our high Priest is passed before us. b 1.58 This rest (say Interpreters) is a Spi∣ritual rest, c 1.59 begun in this life by ceasing from sin and doing righteousnesse; but perfectly and everlastingly continued in life eternal: d 1.60 Which is so clearly the true sense of the A∣postle, that it is confessed by some of our New Sabbata∣rians. e 1.61
'Tis true, St. John, who wrote his Book called The Revela∣tion about the year of Christ 96, f 1.62 which was long after the decease of the rest of the Apostles, saith, that he was in the spirit, or, (as some translations have it) he was ravished in the spirit on
the Lords day: g 1.63 Which shewes indeed that the Lords day was of note at that time in the Christian Church; but for the ce∣lebration thereof, he neither commands it nor commends it to us; As he found it, so he leaves it, a thing indifferent.
Wherefore we conclude, that the Observation of the Lords day hath no precept, no practice, throughout the Scriptures; and consequently is no day appointed by GOD, Christ, or his Apostles to be kept holy.
Here some may ask; When then began the Lords day to be observed? Who appointed it? and upon what grounds was it appointed? We answer to the first; though the exact time be not recorded, when Christians began to keep holy the Lords day; h 1.64 yet from that of John i 1.65 we may gather, the observing thereof is very ancient, & was sometime before John wrote that Book: k 1.66 And it hath been undeniably observed by GODS Church in all succeeding ages to this day. To the second we answer; The Observation of the Lords day is appointed by the Christian Church. The Church (saith Ʋ••sin) out of her own will and pleasure chose the first day of the week for certain reasons. l 1.67 The Church (saith Napier) transported the exercises of Saterday to the Sunday. m 1.68 The Church (saith Willet) changed the holy day of rest from the seventh day to the first, which is the Lords day. n 1.69 But, we shall not insist upon the testimonies of particular men, since we have herein the concurrent Judgement of all Protestant Churches, as may be seen at large in The Harmony of Confessions: o 1.70 Take thereout one ••nstance; It is apparent (saith Auspurg) that the Church appointed the Lords day to the end, that people should know when to meet together; and whosoever do think that by the C••urches Authority, the Observation of the Lords day was ordained in stead of the Sabbath, as necessary, do very much erre. p 1.71 To the third Demand we answer; That the Church upon just Grounds hath appointed the Lords day to be kept holy; Which Grounds are these. First, The Morality of the fourth Commandment requireth, set dayes and times to GODS publick Service; and therefore the Chri∣stian Church for the performance of this Commandment and according to the liberty wherewith Christ hath made her free, q 1.72 did amongst other dayes, set apart the Lords day to GODS Ser∣vice: r 1.73 And in respect of this General Warrant it is, that Di∣vines
do frequently say, the Observation of the Lords day hath Au∣thority from GODS Commandment. Secondly, The Equity of the seventh dayes Observation under the Law, obliged the Church to set apart the seventh day under the Gospel: For it were dis∣proportionable and an utter shame, that Christians in their duties and thanks-givings to GOD, should come short of those that were under the Law, when their benefits are much greater. r 1.74 Thirdly, The Church, not placing any holinesse in d••yes, nor from an opinion of the necessity of keeping one day rather then another, did out of her own judgement, free∣ly and voluntarily chuse the first day of the week for our se∣venth dayes Solemnity: and this free choice of the Church is in part acknowledged by some New Sabbatarians; I professe (saith one of them) s 1.75 that I do not conceive there is any morall ne∣cessity, that that day of the week on which Christ rose from the grave, should be kept holy in the Christian Church, rather then the day wherein he was born, or the day wherein he suffered on the Crosse, or the day wherein he ascended into heaven. Howbeit, though no injunction or necessity be laid on the Church, yet she wanted not certain perswasive reasons and inducements, for refusing the last day of the week and making choice of the first. Two reasons she had for refusing the last day of the week; One was, that by not-observing the Sabbath-day Christians might understand, they are now freed from the Yoke of the Ceremonial Law: t The Other was, that hereby a difference and distinction might be put betwixt us and Jews. u 1.76 Likewise, the Church had two reasons for making choice of the first day of the week; One, In memory of the Worlds Creation, which work GOD began on that day: w 1.77 The Other, In memory of Christs Re∣surrection, who on the first day of the week rose from death: x 1.78 And in regard that Christ by his rising again, did mightily de∣clare himself to be the Lord; y 1.79 Therefore the Church called the day of Christs Resurrection the Lords day. z 1.80 But here three things are to be noted; First, That the saying, that Christ by his rising again did mightily declare himself to be the Lord, and the calling of Christs Resurrection-day the Lords day, are spoken by way of affir∣mation; not by way of appropriati••n, as if Christ did at no other time save at his Rising declare himself to be the Lord, and no
day save that of his Resurrection were the Lords day; for this is false. Christ (we know) by his birth of a pure Virgin, a 1.81 did mightily declare himself to be the Lord, and therefore the day of Christs Nativity is also the Lords day; yea, ••ur Lord himself expresly calleth it His day, John 8. 56. b 1.82 Again, Christ by his sustaining the wrath of GOD for the sins of the whole world, c 1.83 did mightily declare himself to be Lord, and therefore the day of Christs Passion is also the Lords day; Yea, many of the Primitive Churches for the space of 290 years after Christ, observed this day as their weekly Solemni∣ty, untill Constantine by Imperial Decree limited the Christians (for unity sake) to the observation of the first day of the week onely. d 1.84 Again, Christ by his ascending into heaven, in the presence and sight of his Apostles, e 1.85 did mightily de∣clare himself to be the Lord, and therefore the day of Christs Ascension is also the Lords day: So that had the phrase and speech of the Christian Church so determined, the day of Christs Nativity, Passion, Ascension, or the like, might have been called the Lords day as well as Christs Resurrection-day is thus called. Our next Observation is, that Christ by his Resurre∣ction caused or occasioned the first day of the week to be kept holy, and hence it is, that some ancient Writers have said, that Christ changed the Salbath into the Lords day, f 1.86 Christ set the Lords day apart; g 1.87 Not that Christ was the Authour of the said change and institutour of the Lords day, but that Christ by his Resurrection was the cause or occasion wherefore it was changed and set apart: h 1.88 As we usually say of the fifth of No∣vember, The Papists made this an Holy-day; not that Papists or∣dain'd it to be kept holy, but that the Papists by their Pow∣der-plot were the cause or occasion, wherefore the Church and State of England so ordained it. The third thing to be noted is, that Christs Rising again is a part of that work, not the whole work, which he performed for mans Redemption; and is in it self no greater nor more beneficial unto us then his Incarnation, Birth, Passion, and the like: For, had Christ onely Risen again, and not suffer'd for our sins, what would his or our Resurrection have availed? Nay, had Christ both suffer'd and Risen again, and not been Incarnate by the Holy
Ghost of a Virgin and made man, what had his Suffering and Rising again been to us? Nay, grant all these, yet if Christ had not Ascended, we could never have attained the end of our hope which is heaven; for where the head is, there also must be the members; and if Christ our head were not in heaven, nei∣ther should nor could we expect it.
The result then and sum of all is, that seeing the Feast of Christs Nativity hath like warrant and allowance from Scri∣pture as the Lords day••, hath the same authority for its Insti∣tution, is celebrated in memory of as great and wonderfull a work of Christ and as beneficial unto us, as His Resurrection; Therefore the Lords day is no more nor otherwise THE day appointed for us to rejoyce on, then the day of Christs Nativity.
Matth. 18. 17.
Rom. 13. 5.
Esther 9. 18. 19. 28.
Luke 2. 10.
Lib. 3. Ep. 10. ad Fidum. Circumcision was on the eighth day, because the child was un∣clean till the eighth day. Levit. 12. 2. 3. & 15. 19. 24.
Mark. 16. 9.
Matt. 12. 40 John 2. 19.
August. de Trin. l. 4. c. 5. Chrysost. ex∣posit. in cap. 1. Lucae.
Polan. Syn∣tag. Theol. l. 6. cap. 10. fol. 2267. Bucan. Loc. com. 19. Sect. 11. Ju∣nius Thes. Theol. loc. 23. Sr W. Ral. Hist. l. 2. c. 4. Sect. 9.
Ursin. Expl. Cat. quaest. 103
See our proofes at the end of our answer to this Quaere.
Pol. Synt. Th. lib. 6. c 10 Ursin. Expl. Catech. quaest. 103.
Rom. 2. 14. 15. Aristot. l. 7. Polit. c. 9. & ••. 1. Topic. c. 11. Fenest. cap. de Sacer∣dotiis. Rosin. Antiqu. Rom. l. 3 & 4. Grimstons Estates, fol. 254. 255. 758. 759. 771. 778.
Compare Luke 23. 56. with Exod. 20 11.
Levit. 23.
Deut. 5. 15.
Exod. 31. 17.
Ephes. 2. 14
Exod. 31. 13. Hebr. 4. 4. 5. 9. 10. 11.
Col. 2 16. 17.
Col. 2. 14. 16. 17.
Polan. Synt. Theol. lib. 6. c. 10. sol. 22. 63 D.
See the Pra∣ctice of Piety. Dr Twisse, Walker, Ley, Shepard, Ni∣colas & Rich. Byfield, Mar∣tindale, Ab∣bot in their Treatises of the Sabbath. Scudder in his Christians daily walk. &c.
Gen. 2. 2. 3.
Compare Gen. 2. 7. 21. 22. &c. 3. 1. with chap. 1. 27. 28.
Chap. 3. 8. 24. See the Practice of Piety, printed by R. Y. p. 274 Willet his six∣fold Com∣ment. on Gen. c. 3. q. 32. The Annot. of the Assemb. of Divines on Gen. 3. 24.
Gen. 4 3. 4. & 8. 20. & 17 9. 10.
Acts 15. 24 28. 29. Galat. 5. 2. Hebr. 9. 9. 10.
Joseph. contra Ap. l. 1 Brerewoods Enquiries chap▪ 12.
Jus natu∣rale est quod apud omnes ho∣mines eandem habet poten∣tiam. Aristot. l. 5. Ethic.
in the Hebrew tongue, as sabbath signifies rest: Whence as the Latines from the Greek, so the English from the Latines, have a sabbatisine, to sabbatize, which signifie a resting, to rest. And did Printers distinguish the noune Appellative sabbath from the proper Name The Sabbath, by a great letter, as in all languages they ought to do: Our New Sabbatarians might find the Lords day, called sabbathum, a sabbath or rest; seldom or never, Sabbathum, The Sabbath.
Matth. 24. 20.
August. de consens. E∣vangel. lib. 2. c. 77.
Rich. By∣field. Doctrine of the Sab∣bath, p. 212.
Compare Matth. 24. v. 3. with v. 20.
Joseph. de Bel. Jud••ico, l. 7. Jun. com∣ment. in Chronol. l. 5.
John 20. 9. 19.
Compare Luke 24. 29. 33. with John 20. 19.
John 20. 19
Luke 24. 33 41. 42.
Mark. 16. 1
Luke 24. 13
Luke 24. 11
Mark. 16. 14
John 20. 26 Note, that Christ saith, Matth. 16. 21. the third day I will rise a∣gain; Not, af∣ter 3 dayes, as Matth. 27. 63. Which shews how hard a thing it is for the wicked & natural man, to understand GOD'S Word aright.
Acts 15. 28. 29.
Acts 20. 6. 7.
Matth. 26. 20. Mark. 14. 17.
Acts 20. 7. 11.
Shepards Doctr. of the Sab. part. 3. Thes. 76. 77. 90.
Levit. 23. 32.
Acts 2. 42. 46. & 5. 42.
Exod. 20. 9.
Ephes. 4. 28. 2 Thes. 3. 10, 11, 12.
That place in the 1 Cor. 16. 1, 2, 3. is cleared in our Answ. to the 17th Qu••re.
vers. 8. 9.
vers. 11.
verse 14.
Bez. annot. in locum. Bucan. loc. com. ••9. Sect. 16.
Ursin. Ex∣plicat. Cat. q. 103. Sect. 1.
R. By fields Doctrine of the Sabbath. pag. 210.
Irenaeus contra Haeret. lib. 5.
Revel. 1. 10 fui spiritu cor∣reptus. So Be∣za.
Quo tem∣pore Christiani diem Domini∣cum feriari coeperint, non est memoriae proditum. Magdeburg. Cent. 1. l. 2. cap. 6.
Revel. 1. 10
Ley. Sun∣day a Sabbath chap. 4.
Ex arbitrio elegit. Ursin. Expl. Cat. q. 103. Sect. 1.
See Napiers Notes on the Revel. chap. 1.
Willets six-fold Com. up∣on Exod. c. 20 quaest. 14.
Sect. 16. & 17.
See the Auspurg Con∣fess. in the Appendix to the Harm. of Confess.
Gal. 5. 1.
Func. Com. in Chron. lib. 3. Anno 32••.
Bernard in his Treatise of the Chri∣stian Sabbath, chap. 9.
Ley. Sun∣day a Sabbath, pag. 12.
Polan. Synt. Theol. l. 9. c. 35.
Gen. 1. 1. 5.
Luk. 24. 5. 6 Conventus hos die Solis faci∣mus, quod hac die Deus mun∣dum creavit, & eadem die Christus re∣surrexit a mortuis. Just••∣nus. Apol. 2. pro Christia∣nis.
Rom. 1. 4.
Inde a re∣surre••tione Christi Eccle∣sia vocavit Do∣minicum. Junius de Ec∣cles. l. 1. c. 4.
Matth. 1. 18. 23.
See the An∣not. of the As∣sembly of Div. on this place.
John 1. 29. & 12. 47. & 19. 17. 18.
Anno Dom. 324. Vide Func. Com. in Chron. l. 6.
Mark 16. 19. Acts 1. 9. 10.
Athanas. in Homil. de se∣mente.
A Domino sacratus. Aug. de verb. Apost. serm. 1••.
August. Epist. 119. ad Jan.